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Can the Catholic Church agree to condom use by HIV-discordant couples?

机译:天主教会可以同意由艾滋病毒/艾滋病异端夫妇使用安全套吗?

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Does the position of the Roman Catholic Church on contraception also imply that the usage of condoms by HIV-discordant couples is illicit? A standard argument is to appeal to the doctrine of double effect to condone such usage, but this meets with the objection that there exists an alternative action that brings about the good effect-namely, abstinence. I argue against this objection, because an HIV-discordant couple does not bring about any bad outcome through condom usage-there is no disrespect displayed for the generative function of sex. One might retort that the badness of condom usage consists in thwarting the unitive function of sex. I argue that also this objection cannot be upheld. In conclusion, if there are no in-principle objections against condom usage for HIV-discordant couples, then policies that deny access to condoms to such couples are indefensible. HIV-discordant couples have a right to continue consummating their marriage in a manner that is minimally risky and this right cannot be trumped by utilitarian concerns that the distribution of condoms might increase promiscuity and along with it the HIV infection rate.
机译:罗马天主教会在避孕方面的立场是否也暗示艾滋病毒不相容的夫妇使用避孕套是非法的?一个标准的论点是诉诸双重效力的学说来宽容这种用法,但与此相抵触的是,存在一种替代疗法,可以带来良好的效果,即节制。我反对这一反对意见,因为一对艾滋病毒/艾滋病不一致的夫妇不会因使用避孕套而带来任何不良后果-没有表现出对性生殖功能的不尊重。人们可能会反驳说,使用避孕套的弊端在于挫败了性的统一功能。我认为这种反对也不能成立。总而言之,如果原则上不反对艾滋病毒不一致的夫妇使用安全套,那么拒绝这种夫妇使用安全套的政策是无可辩驳的。艾滋病毒/艾滋病不一致的夫妇有权以风险最小的方式继续结婚,这一权利不能被功利主义的关注压倒,因为人们担心避孕套的分布可能会增加滥交,艾滋病毒感染率也会随之增加。

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